Quotes about child

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St. 7 (a cenotaph is an empty tomb or a monument erected in honor of a person who is buried elsewhere)
The Cloud (1820)
Context: For after the rain when with never a stain
The pavilion of Heaven is bare,
And the winds and sunbeams with their convex gleams
Build up the blue dome of air,
I silently laugh at my own cenotaph,
And out of the caverns of rain,
Like a child from the womb, like a ghost from the tomb,
I arise and unbuild it again.

Post-Presidency, Nobel lecture (2002)
Context: The unchanging principles of life predate modern times. I worship Jesus Christ, whom we Christians consider to be the Prince of Peace. As a Jew, he taught us to cross religious boundaries, in service and in love. He repeatedly reached out and embraced Roman conquerors, other Gentiles, and even the more despised Samaritans.
Despite theological differences, all great religions share common commitments that define our ideal secular relationships. I am convinced that Christians, Muslims, Buddhists, Hindus, Jews, and others can embrace each other in a common effort to alleviate human suffering and to espouse peace.
But the present era is a challenging and disturbing time for those whose lives are shaped by religious faith based on kindness toward each other. We have been reminded that cruel and inhuman acts can be derived from distorted theological beliefs, as suicide bombers take the lives of innocent human beings, draped falsely in the cloak of God's will. With horrible brutality, neighbors have massacred neighbors in Europe, Asia, and Africa.
In order for us human beings to commit ourselves personally to the inhumanity of war, we find it necessary first to dehumanize our opponents, which is in itself a violation of the beliefs of all religions. Once we characterize our adversaries as beyond the scope of God's mercy and grace, their lives lose all value. We deny personal responsibility when we plant landmines and, days or years later, a stranger to us — often a child – is crippled or killed. From a great distance, we launch bombs or missiles with almost total impunity, and never want to know the number or identity of the victims.

Part III : Selection on Education from Kant's other Writings, Ch. I Pedagogical Fragments, # 3
The Educational Theory of Immanuel Kant (1904)
Context: The child must be brought up free (that he allow others to be free). He must learn to endure the restraint to which freedom subjects itself for its own preservation (experience no subordination to his command). Thus he must be disciplined. This precedes instruction. Training must continue without interruption. He must learn to do without things and to be cheerful about it. He must not be obliged to dissimulate, he must acquire immediate horror of lies, must learn so to respect the rights of men that they become an insurmountable wall for him. His instruction must be more negative. He must not learn religion before he knows morality. He must be refined, but not spoiled (pampered). He must learn to speak frankly, and must assume no false shame. Before adolescence he must not learn fine manners; thoroughness is the chief thing. Thus he is crude longer, but earlier useful and capable.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 165 -->
Context: !-- Every thought that enters the head of a child of 2-3 does so from the first in the form of a belief and not in the form of a hypothesis to be verified. Hence the very young child's almost systematic romancing as with others and to which one cannot yet give the name of pseudo-lie, so close is the connection between primitive romancing and assertive belief.
Hence finally, the pseudo-lie, which is a sort of romancing used for other people, and serving to pull the child out of any straight due to circumstances, from which he deems it perfectly natural to extricate himself by inventing a story. Just as, from the intellectual point of view the child will elude a difficult question by means of an improvised myth to which he will give momentary credence, so from the moral point of view, an embarrassing situation will give rise to a pseudo-lie. Nor does this involve anything more than an application of the general laws of primitive child thought, which is directed towards its own satisfaction rather than to objective truth. -->It is as his own mind comes into contact with others that truth will begin to acquire value in the child's eyes and will consequently become a moral demand that can be made upon him. As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires.

Slavery (1835)
Context: He who cannot see a brother, a child of God, a man possessing all the rights of humanity, under a skin darker than his own, wants the vision of a Christian. He worships the Outward. The spirit is not yet revealed to him. To look unmoved on the degradation and wrongs of a fellow-creature, because burned by a fiercer sun, proves us strangers to justice and love, in those universal forms which characterize Christianity.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 133 -->
Context: It is when the child is accustomed to act from the point of view of those around him, when he tries to please rather than to obey, that he will judge in terms of intentions. So that taking intentions into account presupposes cooperation and mutual respect. Only those who have children of their own know how difficult it is to put this into practice. Such is the prestige of parents in the eyes of the very young child, that even if they lay down nothing in the form of general duties, their wishes act as law and thus give rise automatically to moral realism (independently, of course, of the manner in which the child eventually carries out these desires). In order to remove all traces of moral realism, one must place oneself on the child's own level, and give him a feeling of equality by laying stress on one's own obligations and one's own deficiencies. In this way the child will find himself in the presence, not of a system of commands requiring ritualistic and external obedience, but of a system of social relations such that everyone does his best to obey the same obligations, and does so out of mutual respect. The passage from obedience to cooperation thus marks a progress analogous to that of which we saw the effects in the evolution of the game of marbles: only in the final stage does the morality of intention triumph over the morality of objective responsibility.
When parents do not trouble about such considerations as these, when they issue contradictory commands and are inconsistent in the punishments they inflict, then, obviously, it is not because of moral constraint but in spite of and as a reaction against it that the concern with intentions develops in the child. Here is a child, who, in his desire to please, happens to break something and is snubbed for his pains, or who in general sees his actions judged otherwise than he judges them himself. It is obvious that after more or less brief periods of submission, during which he accepts every verdict, even those that are wrong, he will begin to feel the injustice of it all. Such situations can lead to revolt. But if, on the contrary, the child finds in his brothers and sisters or in his playmates a form of society which develops his desire for cooperation and mutual sympathy, then a new type of morality will be created in him, a morality of reciprocity and not of obedience. This is the true morality of intention and of subjective responsibility. <!--
In short, whether parents succeed in embodying it in family life or whether it takes root in spite of and in opposition to them, it is always cooperation that gives intention precedence over literalism, just as it was unilateral respect that inevitably provoked moral realism. Actually, of course, there are innumerable intermediate stages between these two attitudes of obedience and collaboration, but it is useful for the purposes of analysis to emphasize the real opposition that exists between them.

Jupiter to Electra, Act 3
The Flies (1943)
Context: You are a tiny little girl, Electra. Other little girls dreamed of being the richest or the most beautiful women of all. And you, fascinated by the horrid destiny of your people, you wished to become the most pained and the most criminal … At your age, children still play with dolls and they play hopscotch. You, poor child, without toys or playmates, you played murder, because it is a game that one can play alone.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 133 -->
Context: It is when the child is accustomed to act from the point of view of those around him, when he tries to please rather than to obey, that he will judge in terms of intentions. So that taking intentions into account presupposes cooperation and mutual respect. Only those who have children of their own know how difficult it is to put this into practice. Such is the prestige of parents in the eyes of the very young child, that even if they lay down nothing in the form of general duties, their wishes act as law and thus give rise automatically to moral realism (independently, of course, of the manner in which the child eventually carries out these desires). In order to remove all traces of moral realism, one must place oneself on the child's own level, and give him a feeling of equality by laying stress on one's own obligations and one's own deficiencies. In this way the child will find himself in the presence, not of a system of commands requiring ritualistic and external obedience, but of a system of social relations such that everyone does his best to obey the same obligations, and does so out of mutual respect. The passage from obedience to cooperation thus marks a progress analogous to that of which we saw the effects in the evolution of the game of marbles: only in the final stage does the morality of intention triumph over the morality of objective responsibility.
When parents do not trouble about such considerations as these, when they issue contradictory commands and are inconsistent in the punishments they inflict, then, obviously, it is not because of moral constraint but in spite of and as a reaction against it that the concern with intentions develops in the child. Here is a child, who, in his desire to please, happens to break something and is snubbed for his pains, or who in general sees his actions judged otherwise than he judges them himself. It is obvious that after more or less brief periods of submission, during which he accepts every verdict, even those that are wrong, he will begin to feel the injustice of it all. Such situations can lead to revolt. But if, on the contrary, the child finds in his brothers and sisters or in his playmates a form of society which develops his desire for cooperation and mutual sympathy, then a new type of morality will be created in him, a morality of reciprocity and not of obedience. This is the true morality of intention and of subjective responsibility. <!--
In short, whether parents succeed in embodying it in family life or whether it takes root in spite of and in opposition to them, it is always cooperation that gives intention precedence over literalism, just as it was unilateral respect that inevitably provoked moral realism. Actually, of course, there are innumerable intermediate stages between these two attitudes of obedience and collaboration, but it is useful for the purposes of analysis to emphasize the real opposition that exists between them.

Afterword to his short story "The Children's Story" (1963).
The Children's Story (1982)
Context: I asked all kinds of people of every age, "You know the 'I pledge allegiance…'" but before I could finish, at once they would all parrot it, the words almost always equally blurred. In every case discovered that not one teacher, ever — or anyone — had ever explained the words to any one of them. Everyone just had to learn it to say it. The Children's Story came into being that day. It was then that I realized how completely vulnerable my child's mind was — any mind for that matter — under controlled circumstances. Normally I write and rewrite and re-rewrite, but this story came quickly — almost by itself. Barely three words were changed. It pleases me greatly because it keeps asking me questions … Questions like what's the use of "I pledge allegiance" without understanding? Like why is it so easy to divert thoughts and implant others? Like what is freedom and why is it so hard to explain? The Children's Story keeps asking me all sorts of questions I cannot answer. Perhaps you can — then your children will…

"Interview with Patrick Warburton" by Josh Bell at AboutDOTcom (2 March 2009)]
Context: It is more inspirational, I’d say, with the Tick. Because once you grasp or realize who this guy is, the fact that you’re inventing a world and an atmosphere and a persona that, really, his past is a mystery. So everything that he looks at or perceives can be brand new, and he can get really, really excited and intrigued by something that’s just a commonality for everybody else, that’s humorous. He’s like a child; everything’s new. So you just bring that attitude to him, a childlike attitude of discovering things.
Yet you’ve got this great writing, where everything’s mixed metaphor, and he’s articulate, and he describes everything in a new way. It’s inspiring as an actor to be able to go to that place. Anything you do is not going to be wrong. All you’ve got to do is just be inventive with this character and have fun. That’s the definition of an ingenious character. To get to step into the shoes of the Tick, I just felt that was an honor. Once again, I will reiterate that Fox apparently didn’t have a clue.

Starting Out, p. 9
Catching the Big Fish (2006)
Context: I started out just as a regular person, growing up in the Northwest. My father was a research scientist for the Department of Agriculture, studying trees. So I was in the woods a lot. And the woods for a child are magical. I lived in what people call small towns. My world was what would be considered about a city block, maybe two blocks. Everything occurred in that space. All the dreaming, all my friends existed in that small world. But to me it seemed so huge and magical. There was plenty of time available to dream and be with friends.
I liked to paint and I liked to draw. And I often thought, wrongly, that when you got to be an adult, you stopped painting and drawing and did something more serious.

The Liberty Manifesto (1993)

Letter to Pope Pius XI (1933) as translated in Inside the Vatican (2003), p. 27
Context: As a child of the Jewish people who, by the grace of God, for the past eleven years has also been a child of the Catholic Church, I dare to speak to the Father of Christianity about that which oppresses millions of Germans. For weeks we have seen deeds perpetrated in Germany which mock any sense of justice and humanity, not to mention love of neighbor. For years the leaders of National Socialism have been preaching hatred of the Jews. But the responsibility must fall, after all, on those who brought them to this point and it also falls on those who keep silent in the face of such happenings.
Everything that happened and continues to happen on a daily basis originates with a government that calls itself "Christian." For weeks not only Jews but also thousands of faithful Catholics in Germany, and, I believe, all over the world, have been waiting and hoping for the Church of Christ to raise its voice to put a stop to this abuse of Christ’s name.

Jo Cox: Opportunity must knock in a fairer society http://www.yorkshirepost.co.uk/news/opinion/jo-cox-opportunity-must-knock-in-a-fairer-society-1-6857022 (24 September 2014)
Context: The idea that a child living deep in poverty whose parents don’t have enough money for food or heating, books or basic things like school trips can ever have the same opportunities for development as a more fortunate child is patently absurd. But because it leads to some difficult choices many politicians choose to ignore it, essentially promising to make you an omelette without breaking any eggs.

Summations, Chapter 61
Context: The mother may suffer the child to fall sometimes, and to be hurt in diverse manners for its own profit, but she may never suffer that any manner of peril come to the child, for love. And though our earthly mother may suffer her child to perish, our heavenly Mother, Jesus, may not suffer us that are His children to perish: for He is All-mighty, All-wisdom, and All-love; and so is none but He, — blessed may He be!

Introduction.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: This book is for
ALL:
for every man, woman, and child.
My former work has been misunderstood, and its scope limited, by my use of technical terms. It has attracted only too many dilettanti and eccentrics, weaklings seeking in "Magic" an escape from reality. I myself was first consciously drawn to the subject in this way. And it has repelled only too many scientific and practical minds, such as I most designed to influence.
But
MAGICK
is for
ALL.

The Fantastic Imagination (1893)
Context: If there be music in my reader, I would gladly wake it. Let fairytale of mine go for a firefly that now flashes, now is dark, but may flash again. Caught in a hand which does not love its kind, it will turn to an insignificant, ugly thing, that can neither flash nor fly.
The best way with music, I imagine, is not to bring the forces of our intellect to bear upon it, but to be still and let it work on that part of us for whose it exists. We spoil countless precious things by intellectual greed. He who will be a man, and will not be a child, must — he cannot help himself — become a little man, that is, a dwarf. He will, however, need no consolation, for he is sure to think himself a very large creature indeed.
If any strain of my "broken music" make a child's eyes flash, or his mother's grow for a moment dim, my labour will not have been in vain.

Source: The Gospel of Sri Ramakrishna (1942), p. 867
Context: There is not a fellow under the sun who is my disciple. On the contrary, I am everybody's disciple. All are the children of God. All are His servants. I too am a child of God. I too am His servant.

On Chopin's Preludes in Histoire de Ma Vie (1902-04), Vo. IV, p. 439
Context: It was there he composed these most beautiful of short pages which he modestly entitled the Preludes. They are masterpieces. Several bring to mind visions of deceased monks and the sound of funeral chants; others are melancholy and fragrant; they came to him in times of sun and health, in the clamor of laughing children under he window, the faraway sound of guitars, birdsongs from the moist leaves, in the sight of the small pale roses coming in bloom on the snow. … Still others are of a mournful sadness, and while charming your ear, they break your heart. There is one that came to him through an evening of dismal rain — it casts the soul into a terrible dejection. Maurice and I had left him in good health one morning to go shopping in Palma for things we needed at out "encampment." The rain came in overflowing torrents. We made three leagues in six hours, only to return in the middle of a flood. We got back in absolute dark, shoeless, having been abandoned by our driver to cross unheard of perils. We hurried, knowing how our sick one would worry. Indeed he had, but now was as though congealed in a kind of quiet desperation, and, weeping, he was playing his wonderful Prelude. Seeing us come in, he got up with a cry, then said with a bewildered air and a strange tone, "Ah, I was sure that you were dead." When he recovered his spirits and saw the state we were in, he was ill, picturing the dangers we had been through, but he confessed to me that while waiting for us he had seen it all in a dream, and no longer distinguished the dream from reality, he became calm and drowsy while playing the piano, persuaded that he was dead himself. He saw himself drowned in a lake. Heavy drops of icy water fell in a regular rhythm on his breast, and when I made him listen to the sound of the drops of water indeed falling in rhythm on the roof, he denied having heard it. He was even angry that I should intepret this in terms of imitative sounds. He protested with all his might — and he was right to — against the childishness of such aural imitations. His genius was filled with the mysterious sounds of nature, but transformed into sublime equivalents in musical thought, and not through slavish imitation of the actual external sounds. His composition of that night was surely filled with raindrops, resounding clearly on the tiles of the Charterhouse, but it had been transformed in his imagination and in his song into tears falling upon his heart from the sky. … The gift of Chopin is [the expression of] the deepest and fullest feelings and emotions that have ever existed. He made a single instrument speak a language of infinity. He could often sum up, in ten lines that a child could play, poems of a boundless exaltation, dramas of unequalled power.

Heretics and Heresies (1874)
Context: Nature never prompted a loving mother to throw her child into the Ganges. Nature never prompted men to exterminate each other for a difference of opinion concerning the baptism of infants. These crimes have been produced by religions filled with all that is illogical, cruel and hideous. These religions were produced for the most part by ignorance, tyranny and hypocrisy. Under the impression that the infinite ruler and creator of the universe had commanded the destruction of heretics and infidels, the church perpetrated all these crimes:
Men and women have been burned for thinking there is but one God; that there was none; that the Holy Ghost is younger than God; that God was somewhat older than his son; for insisting that good works will save a man without faith; that faith will do without good works; for declaring that a sweet babe will not be burned eternally, because its parents failed to have its head wet by a priest; for speaking of God as though he had a nose; for denying that Christ was his own father; for contending that three persons, rightly added together, make more than one; for believing in purgatory; for denying the reality of hell; for pretending that priests can forgive sins; for preaching that God is an essence; for denying that witches rode through the air on sticks; for doubting the total depravity of the human heart; for laughing at irresistible grace, predestination and particular redemption; for denying that good bread could be made of the body of a dead man; for pretending that the pope was not managing this world for God, and in the place of God; for disputing the efficacy of a vicarious atonement; for thinking the Virgin Mary was born like other people; for thinking that a man's rib was hardly sufficient to make a good-sized woman; for denying that God used his finger for a pen; for asserting that prayers are not answered, that diseases are not sent to punish unbelief; for denying the authority of the Bible; for having a Bible in their possession; for attending mass, and for refusing to attend; for wearing a surplice; for carrying a cross, and for refusing; for being a Catholic, and for being a Protestant; for being an Episcopalian, a Presbyterian, a Baptist, and for being a Quaker. In short, every virtue has been a crime, and every crime a virtue. The church has burned honesty and rewarded hypocrisy. And all this, because it was commanded by a book — a book that men had been taught implicitly to believe, long before they knew one word that was in it. They had been taught that to doubt the truth of this book — to examine it, even — was a crime of such enormity that it could not be forgiven, either in this world or in the next.

A Gossip on Romance, printed in Longman's Magazine (November 1882).
Context: Fiction is to the grown man what play is to the child; it is there that he changes the atmosphere and tenor of his life.

That Courage is not inconsistent with Caution, book ii. Chap. i.
Bartlett's Familiar Quotations, 10th ed. (1919)

"The Achievement of the Cat"
The Square Egg (1924)
Context: The animal which the Egyptians worshipped as divine, which the Romans venerated as a symbol of liberty, which Europeans in the ignorant Middle Ages anathematised as an agent of demonology, has displayed to all ages two closely blended characteristics — courage and self-respect. No matter how unfavourable the circumstances, both qualities are always to the fore. Confront a child, a puppy, and a kitten with a sudden danger; the child will turn instinctively for assistance, the puppy will grovel in abject submission to the impending visitation, the kitten will brace its tiny body for a frantic resistance. And disassociate the luxury-loving cat from the atmosphere of social comfort in which it usually contrives to move, and observe it critically under the adverse conditions of civilisation — that civilisation which can impel a man to the degradation of clothing himself in tawdry ribald garments and capering mountebank dances in the streets for the earning of the few coins that keep him on the respectable, or non-criminal, side of society. The cat of the slums and alleys, starved, outcast, harried, still keeps amid the prowlings of its adversity the bold, free, panther-tread with which it paced of yore the temple courts of Thebes, still displays the self-reliant watchfulness which man has never taught it to lay aside.

"Fall of a City"
Selected Poems (1941)
Context: All the lessons learned, unlearned;
The young, who learned to read, now blind
Their eyes with an archaic film;
The peasant relapses to a stumbling tune
Following the donkey`s bray;
These only remember to forget. But somewhere some word presses
On the high door of a skull and in some corner
Of an irrefrangible eye
Some old man memory jumps to a child
— Spark from the days of energy.
And the child hoards it like a bitter toy.

Dr. Wallis's Account of some Passages of his own Life (1696)
Context: It was always my affectation even from a child, in all pieces of Learning or Knowledge, not merely to learn by rote, which is soon forgotten, but to know the grounds or reasons of what I learn; to inform my Judgement, as well as furnish my Memory; and thereby, make a better Impression on both.<!--p. cxliv

Notes Toward a Supreme Fiction (1942), It Must Change

"Woodstock"
Songs
Context: I came upon a child of god,
He was walking along the road
And I asked him, where are you going
And this he told me:
"I’m going on down to Yasgur’s farm
I’m going to join in a rock ’n’ roll band
I’m going to camp out on the land,
I’m going to try an’ get my soul free.

Bewilderness (DVD, 2001)

The Gentle Falcon (1957)
Context: When she saw the children jumping first upon one bare foot and then upon the other, she envied them and wished that she, too, could run barefooted for a little while.
For a little while. She was a royal child. She knew that golden shoes pinch and there is no escaping them. <!-- p. 94

Interview, live at Coachella http://www.youtube.com/watch?v=8YMwcXBePqE
Context: I've never really been into flags of any kind, cause flags can bring people together, but they always bring people together against other people, and I don't really consider myself to be a patriot in the sense that I say, 'okay, this is my nation,' I consider myself to be a child of this whole planet.

The Gentle Falcon (1957)
Context: I was a lonely child though there were children in plenty on our land. But my nurse forbade me to play with them. She guarded my dignity; more than my mother, indeed, who being so great a lady took dignity for granted.
But in any case there was little time for them to play. There was work for even the smallest upon our land; some of our peasants had run away, tempted by ever-rising wages. Wages fixed by law were certainly low; but, like many another ruined in the French wars, we had no money to pay a penny more than the law laid down. All over the country men were running away from their masters and the land lost as many laborers as by the Black Death itself. <!-- p. 14

Anecdote presented in "Isadore Duncan : Dancer as Plaything of Fate" in A Century of Sundays : 100 years of Breaking News in the Sunday Papers (2006), by Nadine Dreyer, p. 65 http://books.google.com/books?id=5rFGX4z8-S8C&pg=PA65&dq=%22Love+is+an+illusion;+it+is+the+world's+greatest+mistake%22&hl=en&sa=X&ei=NPAkT7mJDJKy0AH5vcXkCA&ved=0CDIQ6AEwAA#v=onepage&q=%22Love%20is%20an%20illusion%3B%20it%20is%20the%20world's%20greatest%20mistake%22&f=false; the anecdote provided here does not cite earlier sources, and though widely attributed to an exchange between Duncan and Shaw, the earliest form of it yet located is in 10,000 Jokes, Toasts & Stories (1939) by Lewis & Faye Copeland, which simply has an unidentified woman offering to have a child with Shaw, saying "think of the child with your brains and my beauty" and him replying "But what if he were to have your brains and my beauty?"
Disputed
Context: [Isadora Duncan] wrote to George Bernard Shaw: "Will you be the father of my next child? A combination of my beauty and your brains would startle the world," but he replied: "I must decline your offer with thanks, for the child might have my beauty and your brains."

"Before Ethics and Morality" (1972)
Context: An infant or child is not "free" to select the nature of his sensory environment but is dependent upon adults for the quality of his sensory environment and, thus, [for] his neurobiological development and psychobiological predispositions for certain kinds of behavior. From this perspective, it is evident that before a child can reason and before reason can establish principles of moral behavior, the course of an ethical and moral life has already been set.

Crystal Palace 1-1 Arsenal (6 November 2004) http://www.guardian.co.uk/football/2004/nov/08/match.sport10?INTCMP=SRCH
Interviews
Context: It's like a child who is used to having ice cream whenever he wants. When it doesn't come when he asks he tends to get confused and nervous.

Mother and Child Reunion
Song lyrics, Paul Simon (1972)
Context: No I would not give you false hope
On this strange and mournful day
But the mother and child reunion
Is only a motion away,
Oh, little darling of mine
I can't for the life of me
Remember a sadder day
I know they say let it be
But it just don't work out that way...

The Sense of Wonder (1965)
Context: A child's world is fresh and new and beautiful, full of wonder and excitement. It is our misfortune that for most of us that clear-eyed vision, that true instinct for what is beautiful and awe-inspiring, is dimmed and even lost before we reach adulthood. If I had influence with the good fairy who is supposed to preside over the christening of all children I should ask that her gift to each child in the world be a sense of wonder so indestructible that it would last throughout life, as an unfailing antidote against the boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from the sources of our strength.

Frontpage Mag - Hamas-linked CAIR Rep. Arrested for Pedophilia http://www.frontpagemag.com/fpm/258279/hamas-linked-cair-rep-arrested-pedophilia-robert-spencer (10 June 2015)
Context: Islamic apologists in the West argue furiously that child marriage has nothing to do with Islam, and that the idea that Muhammad married a child is the invention of greasy Islamophobes. In reality, few things are more abundantly attested in Islamic law than the permissibility of child marriage.

Source: Fares, Please! (1915), Everything Upside Down, p. 186
Context: Charles Lamb, in one of his most delightful essays, sets high worth on the observance of All Fools' Day, because it says to a man: "You look wise. Pray correct that error!" Christmas brings the universal message to men: "You look important and great; pray correct that error." It overturns the false standards that have blinded the vision and sets up again in their rightful magnitude those childlike qualities by which we enter the Kingdom.
Christmas turns things inside out. Under the spell of the Christmas story the locked up treasures of kindliness and sympathy come from the inside of the heart, where they are often kept imprisoned, to the outside of actual expression in deed and word. … It is the vision of the Christ-child which enables all men to get at the best treasures of their lives and offer them for use.

Chap. VI: The Dissection Of The Mass-Man Begins
The Revolt of the Masses (1929)
Context: Even to-day, in spite of some signs which are making a tiny breach in that sturdy faith, even to-day, there are few men who doubt that motorcars will in five years' time be more comfortable and cheaper than to-day. They believe in this as they believe that the sun will rise in the morning. The metaphor is an exact one. For, in fact, the common man, finding himself in a world so excellent, technically and socially, believes that it has been produced by nature, and never thinks of the personal efforts of highly-endowed individuals which the creation of this new world presupposed. Still less will he admit the notion that all these facilities still require the support of certain difficult human virtues, the least failure of which would cause the rapid disappearance of the whole magnificent edifice.… These traits together make up the well-known psychology of the spoilt child.

Chips from a German Workshop (1866)

Listen, Little Man! (1948)
Context: You worship the Christ child. The Christ child was born of a mother who had no marriage certificate. What you worship in the Christ child, you poor little marriage-ridden man, is your own yearning for sexual freedom!

The Sense of Wonder (1965)
Context: I sincerely believe that for the child, and for the parent seeking to guide him, it is not half so important to know as to feel. If facts are the seeds that later produce knowledge and wisdom, then the emotions and the impressions of the senses are the fertile soil in which the seeds must grow. The years of early childhood are the time to prepare the soil. Once the emotions have been aroused — a sense of the beautiful, the excitement of the new and the unknown, a feeling of sympathy, pity, admiration or love — then we wish for knowledge about the subject of our emotional response. Once found, it has lasting meaning. It is more important to pave the way for the child to want to know than to put him on a diet of facts he is not ready to assimilate.

Source: Violence and the Labor Movement (1914), p. 92-93
Context: About the kindest criticism that the socialist makes of the anarchist is that he is a child, while the anarchist is convinced that the socialist is a Philistine and an inbred conservative who, should he ever get power, would immediately hang the anarchists. They are traditional enemies, who seem utterly incapable of understanding each other. Intellectually, they fail to grasp the meaning of each other's philosophy. It is but rare that a socialist, no matter how conscientious a student, will confess he fully understands anarchism. On the other hand, no one understands the doctrines of socialism so little as the anarchist.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 186 -->
Context: The relations between parents and children are certainly not only those of constraint. There is spontaneous mutual affection, which from the first prompts the child to acts of generosity and even of self-sacrifice, to very touching demonstrations which are in no way prescribed. And here no doubt is the starting point for that morality of good which we shall see developing alongside of the morality of right or duty, and which in some persons completely replaces it.

So in planning a new picture, we don't think of grown-ups, and we don't think of children, but just of that fine, clean, unspoiled spot down deep in every one of us that maybe the world has made us forget and that maybe our pictures can help recall.
Recorded statement (1938) used in The Pixar Story (2008)

Source: The Sacred Depths of Nature (1998), p. 129
Context: We nurture our children selflessly. But we also recognize them as our most tangible sources of renewal — for a child, the world is always new. Renewal has been a religious theme throughout the ages … All of us see in children — our own and all children — the hope and promise of what we humans can become. As the forbears of our children we are called to transmit to them a joyous and sustainable vision of their future — meaning that we are each called to develop such a vision.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 111

Part III: La Clé des Chants (p.103)
The Unquiet Grave (1944)
Context: There is no hate without fear. Hate is crystallized fear, fear's dividend, fear objectivized. We hate what we fear and so where hate is, fear will be lurking. Thus we hate what threatens our person, our liberty, our privacy, our income, our popularity, our vanity and our dreams and plans for ourselves. If we can isolate this element in what we hate we may be able to cease from hating. Analyse in this way the hatred of ideas or of the kind of people whom we have once loved and whose faces are preserved in Spirits of Anger. Hate is the consequence of fear; we fear something before we hate; a child who fears noises becomes the man who hates them.

Act IV, sc. iii.
The Broken Heart (c. 1625-33)

Book 4, pt. 2, v. 12
Variant translations by Lin Yutang:
A great man is one who has not lost the child's heart.
A great man is he who has not lost the heart of a child.
The Mencius

The Paris Review interview (1982)
Context: I never wrote my books especially for children. … When I sat down to write Mary Poppins or any of the other books, I did not know children would read them. I’m sure there must be a field of “children’s literature” — I hear about it so often — but sometimes I wonder if it isn’t a label created by publishers and booksellers who also have the impossible presumption to put on books such notes as “from five to seven” or “from nine to twelve.” How can they know when a book will appeal to such and such an age?
If you look at other so-called children’s authors, you’ll see they never wrote directly for children. Though Lewis Carroll dedicated his book to Alice, I feel it was an afterthought once the whole was already committed to paper. Beatrix Potter declared, “I write to please myself!” And I think the same can be said of Milne or Tolkien or Laura Ingalls Wilder.
I certainly had no specific child in mind when I wrote Mary Poppins. How could I? If I were writing for the Japanese child who reads it in a land without staircases, how could I have written of a nanny who slides up the banister? If I were writing for the African child who reads the book in Swahili, how could I have written of umbrellas for a child who has never seen or used one?
But I suppose if there is something in my books that appeals to children, it is the result of my not having to go back to my childhood; I can, as it were, turn aside and consult it (James Joyce once wrote, “My childhood bends beside me”). If we’re completely honest, not sentimental or nostalgic, we have no idea where childhood ends and maturity begins. It is one unending thread, not a life chopped up into sections out of touch with one another.
Once, when Maurice Sendak was being interviewed on television a little after the success of Where the Wild Things Are, he was asked the usual questions: Do you have children? Do you like children? After a pause, he said with simple dignity: “I was a child.” That says it all.<!--
But don’t let me leave you with the impression that I am ungrateful to children. They have stolen much of the world’s treasure and magic in the literature they have appropriated for themselves. Think, for example, of the myths or Grimm’s fairy tales — none of which were written especially for them — this ancestral literature handed down by the folk. And so despite publishers’ labels and my own protestations about not writing especially for them, I am grateful that children have included my books in their treasure trove.

Source: The Rainbow: From Myth to Mathematics (1959), p. 27
Context: In ancient classical literature the rainbow sometimes was deified as Iris; at other times it was regarded merely as the route traversed by the messenger of Hera. The conception of the rainbow as a pathway or bridge has been widespread. For some it has been the best of all bridges, built out of three colors; for others the phrase "building on the rainbow" has meant a bootless enterprise. North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places. Among the Japanese the rainbow is identified as the "Floating Bridge of Heaven"; and Hawaiian and Polynesian myths allude to the bow as the path to the upper world. In the Austrian Alps the souls of the righteous are said to ascend the bow to heaven; and in New Zealand the dead chieftains are believed to pass along it to reach their new home. In parts of France the rainbow is called the pont du St. Esprit, and in many places it is the bridge of St. Bernard or of St. Martin or of St. Peter. Basque pilgrims knew it as the 'puente de Roma'. Sometimes it is called instead the Croy de St. Denis (or of St. Leonard or of St. Bernard or of St. Martin). In Italy the name arcu de Santa Marina is relatively familiar. Associations of the rainbow and the milky way are frequent. The Arabic name for the milky way is equivalent to Gate of Heaven, and in Russia the analogous role was played by the rainbow. Elsewhere also the bow has been called the Gate of Paradise; and by some the rainbow has been thought to be a ray of light which falls on the earth when Peter opens the heavenly gate. In parts of France the rainbow is known as the porte de St. Jacques, while the milky way is called chemin de St. Jacques. In Swabia and Bavaria saints pass by the rainbow from heaven to earth; while in Polynesia this is the route of the gods themselves.
In Eddic literature the bow served as a link between the gods and man — the Bifrost bridge, guarded by Heimdel, over which the gods passed daily. At the time of the Gotterdamerung the sons of Muspell will cross the bridge and then demolish it. Sometimes also in the Eddas the rainbow is interpreted as a necklace worn by Freyja, the "necklace of the Brisings," alluded to in Beowulf; again it is the bow of Thor from which he shoots arrows at evil spirits. Among the Finns it has been an arc which hurls arrows of fire, in Mozambique it is the arm of a conquering god. In the Japanese Ko-Ji-Ki (or Records of Ancient Matters), compiled presumably in 712, the creation of the island of Onogoro is related to the rainbow. Deities, standing upon the "floating bridge of heaven," thrust down a jeweled spear into the brine and stirred with it. When the spear was withdrawn, the brine that dripped down from the end was piled up in the form of the island. In myth and legend the rainbow has been regarded variously as a harbinger of misfortune and as a sign of good luck. Some have held it to be a bad sign if the feet of the bow rest on water, whereas a rainbow arching from dry land to dry land is a good augury. Dreambooks held that when one dreams of seeing a rainbow, he will give or receive a gift according as the bow is seen in the west or the east. The Crown-prince Frederick August took it as a good omen when, upon his receiving the kingdom form Napoleon in 1806, a rainbow appeared; but others interpreted it as boding ill, a view confirmed by the war and destruction of Saxony which ensued. By many, a rainbow appearing at the birth of a child is taken to be a favorable sign; but in Slavonic accounts a glance from the fay who sits at the foot of the rainbow, combing herself, brings death.

Thoughts and Glimpses (1916-17)

Lyrics, Misc.

Just Say No (1986)
Context: Drugs steal away so much. They take and take, until finally every time a drug goes into a child, something else is forced out — like love and hope and trust and confidence. Drugs take away the dream from every child's heart and replace it with a nightmare, and it's time we in America stand up and replace those dreams. Each of us has to put our principles and consciences on the line, whether in social settings or in the workplace, to set forth solid standards and stick to them. There's no moral middle ground. Indifference is not an option. We want you to help us create an outspoken intolerance for drug use. For the sake of our children, I implore each of you to be unyielding and inflexible in your opposition to drugs.

Reply to questionnaire sent to prominent artists, (1942/1943), quoted in Käthe Kollwitz (1971) by Otto Nagel, translated by Stella Humphries.
Other Quotes
Context: The artist is usually a child of his times, especially if his formative years fell in the period of early socialism. My formative years coincided with that period, and I was totally caught up in the socialist movement. At that time, the idea of a conscious commitment to serve the proletariat was the farthest thing from my mind. But what use to me were principles of beauty like those of the Greeks, for example, principles that I could not feel as my own and identify with? The simple fact of the matter was that I found the proletariat beautiful.

Introduction
Mathematical Methods in Science (1977)
Context: In my presentation I... follow the genetic method. The essential idea... is that the order in which knowledge has been acquired by the human race will be a good teacher for its acquisition by the individual. The sciences came in a certain order; an order determined by human interest and inherent difficulty. Mathematics and astronomy were the first sciences really worth the name; later came mechanics, optics, and so on. At each stage of its development the human race has had a certain climate of opinion, a way of looking, conceptually, at the world. The next glimmer of fresh understanding had to grow out of what was already understood. The next move forward, halting shuffle, faltering step, or stride with some confidence, was developed upon how well the [human] race could then walk. As for the human race, so for the human child. But this is not to say that to teach science we must repeat the thousand and one errors of the past, each ill-directed shuffle. It is to say that the sequence in which the major strides forward were made is a good sequence in which to teach them. The genetic method is a guide to, not a substitute for, judgement.

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect
Context: Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common.

Tremendous Trifles (1909), XVII: "The Red Angel"
Paraphrased Variant: Fairy tales are more than true — not because they tell us dragons exist, but because they tell us dragons can be beaten.
The earliest known attribution of this was an epigraph in Coraline (2004) by Neil Gaiman; when questioned on this at his official Tumblr account http://neil-gaiman.tumblr.com/post/42909304300/my-moms-a-librarian-and-planning-to-put-literary, Gaiman admitted to misquoting Chesterton: "It’s my fault. When I started writing Coraline, I wrote my version of the quote in Tremendous Trifles, meaning to go back later and find the actual quote, as I didn’t own the book, and this was before the Internet. And then ten years went by before I finished the book, and in the meantime I had completely forgotten that the Chesterton quote was mine and not his.
I’m perfectly happy for anyone to attribute it to either of us. The sentiment is his, the phrasing is mine.
Paraphrased variant: Fairytales don’t tell children that dragons exist. Children already know that dragons exist. Fairytales tell children that dragons can be killed.
Appeared in Criminal Minds 2007 episode Seven Seconds ( IMDB quote entry http://www.imdb.com/title/tt1103432/quotes?item=qt1184717)
Context: Fairy tales, then, are not responsible for producing in children fear, or any of the shapes of fear; fairy tales do not give the child the idea of the evil or the ugly; that is in the child already, because it is in the world already. Fairy tales do not give the child his first idea of bogey. What fairy tales give the child is his first clear idea of the possible defeat of bogey. The baby has known the dragon intimately ever since he had an imagination. What the fairy tale provides for him is a St. George to kill the dragon. Exactly what the fairy tale does is this: it accustoms him for a series of clear pictures to the idea that these limitless terrors had a limit, that these shapeless enemies have enemies in the knights of God, that there is something in the universe more mystical than darkness, and stronger than strong fear.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 185 -->
Context: To perceive is to construct intellectually, and if the child draws things as he conceives them, it is certainly because he cannot perceive them without conceiving them. But to give up gradually the spurious absolutes situated away and apart from the context of relations that has been built up during experience itself is the work of a superior kind of rationality. When the child comes to draw things as he sees them, it will be precisely because he has given up taking isolated objects in and for themselves and has begun to construct real systems of relations which take account of the true perspective in which things are connected.

St. 23 -24.
De Profundis (1862)
Context: p>I praise Thee while my days go on;
I love Thee while my days go on:
Through dark and dearth, through fire and frost,
With emptied arms and treasure lost,
I thank Thee while my days go on.And having in thy life-depth thrown
Being and suffering (which are one),
As a child drops his pebble small
Down some deep well, and hears it fall
Smiling — so I. THY DAYS GO ON.</p

Part I, ch. XXXI.
Letters of Two Brides (1841-1842)
Context: A child is tied to our heart-strings, as the spheres are linked to their creator; we cannot think of God except as a mother's heart writ large. It is only in the act of nursing that a woman realizes her motherhood in visible and tangible fashion; it is a joy of every moment.

Source: Tristes Tropiques (1955), Chapter 38 : A Little Glass of Rum, pp.388-389
Context: Logically, the "infantilization" of the culprit implied by the notion of punishment demands that he should have a corresponding right to a reward, in the absence of which the initial procedure will prove ineffective and may even lead to results contrary to those that were hoped for. Our system is the height of absurdity, since we treat the culprit both as a child, so as to have the right to punish him, and as an adult, in order to deny him consolation; and we believe we have made great spiritual progress because, instead of eating a few of our fellow-men, we subject them to physical and moral mutilation.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Third Part.
Third Part of Narrative

More likely attributable to Oliver Wendell Holmes, Sr.
Misattributed

Sadism and Masochism : The Psychology of Hatred and Cruelty, Vol. 1 (1939), p. 46
Context: An intense, unyielding stubbornness hides beneath an apparent obedience (the patient brings a vast number of dreams; his associations become endless; he produces an inexhaustible number of recollections, which seem to him very important but are actually of little moment; or he goes off upon some byroad suggested by the analyst and leads the latter into a blind alley).
The child manifests the same reactions of defiance and obedience. The child, too, can hide his stubbornness behind an excessive docility (the parent's command: You must be industrious. Industry may become a mania so that the child neither goes out nor has time to sleep). Obedience is the giving up of the resistance; obstinacy the setting up of fresh resistances. This resistance is externally active. We have in recent years had sufficient opportunity to observe the law of resistance (the passive resistance). Activity and defiance show great differences. Defiance is the reaction against activity (aggression) of the environment. It may then manifest itself actively or passively and stands in the service of the defensive tendency of the ego. Every resistance reveals the ego (one's own) in conflict with another.

The Expanding Universe (1963)
Context: What a child doesn’t realize until he is grown is that in responding to fantasy, fairly tale, and myth he is responding to what Erich Fromm calls the one universal language, the one and only language in the world that cuts across all barriers of time, place, race, and culture. Many … books are from this realm… books on Hindu myth, Chinese folklore, the life of Buddha, tales of American Indians, books that lead our children beyond all boundaries and into the one language of all mankind.
In the beginning God created the heaven and the earth... The extraordinary, the marvelous thing about Genesis is not how unscientific it is, but how amazingly accurate it is. How could the ancient Israelites have known the exact order of an evolution that wasn’t to be formulated for thousands of years? Here is a truth that cuts across barriers of time and space.

Lecture X, "Conversion, concluded"
1900s, The Varieties of Religious Experience (1902)
Context: The believers in the non-natural character of sudden conversion have had practically to admit that there is no unmistakable class-mark distinctive of all true converts. The super-normal incidents, such as voices and visions and overpowering impressions of the meaning of suddenly presented scripture texts, the melting emotions and tumultuous affections connected with the crisis of change, may all come by way of nature, or worse still, be counterfeited by Satan. The real witness of the spirit to the second birth is to be found only in the disposition of the genuine child of God, the permanently patient heart, the love of self eradicated. And this, it has to be admitted, is also found in those who pass no crisis, and may even be found outside of Christianity altogether.

Source: Life Itself : A Memoir (2011), Ch. 54 : How I Believe In God
Context: I have no patience for churches that evangelize aggressively. I have no interest in being instructed in what I must do to be saved. I prefer vertical prayer, directed up toward heaven, rather than horizontal prayer, directed sideways toward me. I believe a worthy church must grow through attraction, not promotion. I am wary of zealotry; even as a child I was suspicious of those who, as I often heard, were “more Catholic than the pope.” If we are to love our neighbors as ourselves, we must regard their beliefs with the same respect our own deserve.

"The Will" (1953)
Context: There is a difference between tragedy and blind brutal calamity. Tragedy has meaning, and there is dignity in it. Tragedy stands with its shoulders stiff and proud. But there is no meaning, no dignity, no fulfillment, in the death of a child.

Letter to Edward Dickens (26 September 1868), published in The Selected Letters of Charles Dickens http://books.google.com.br/books?id=NJH1g1i4gnIC&printsec=frontcover&hl=pt-BR#v=onepage&q&f=false, Edited by Jenny Hartley
Context: I put a New Testament among your books, for the very same reasons, and with the very same hopes that made me write an easy account of it for you, when you were a little child; because it is the best book that ever was or will be known in the world, and because it teaches you the best lessons by which any human creature who tries to be truthful and faithful to duty can possibly be guided. As your brothers have gone away, one by one, I have written to each such words as I am now writing to you, and have entreated them all to guide themselves by this book, putting aside the interpretations and inventions of men.

"A Call for Prayer – and Action -- Against Violence in America" (2012)
Context: Lastly, I would just call for a national day of prayer to promote healing for the families of the victims of violence in Newtown and the many other cities and towns which have experienced mass shootings and other forms of violence. With continued prayer and an equally-determined commitment to action for needed anti-violence reforms, let us resolve to work toward a new era in which every American child and every adult are protected from the ravages of brutality, safe and secure in our homes and schools and communities.

Source: Sayings of Sri Ramakrishna (1960), p. 124
Context: If you feel proud, let it be in the thought that you are the servant of God, the son of God. Great men have the nature of a child. They are always a child before Him; so they are free from pride. All their strength is of God and not their own. It belongs to Him and comes from Him.

The Sense of Wonder (1965)
Context: I sincerely believe that for the child, and for the parent seeking to guide him, it is not half so important to know as to feel. If facts are the seeds that later produce knowledge and wisdom, then the emotions and the impressions of the senses are the fertile soil in which the seeds must grow. The years of early childhood are the time to prepare the soil. Once the emotions have been aroused — a sense of the beautiful, the excitement of the new and the unknown, a feeling of sympathy, pity, admiration or love — then we wish for knowledge about the subject of our emotional response. Once found, it has lasting meaning. It is more important to pave the way for the child to want to know than to put him on a diet of facts he is not ready to assimilate.

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect <!-- p. 85 -->
Context: In certain circumstances where he experiments in new types of conduct by cooperating with his equals, the child is already an adult. There is an adult in every child and a child in every adult. … There exist in the child certain attitudes and beliefs which intellectual development will more and more tend to eliminate: there are others which will acquire more and more importance. The later are not derived from the former but are partly antagonistic to them.

Education: Intellectual, Moral, and Physical (1861)
Context: The education of the child must accord both in mode and arrangement with the education of mankind, considered historically. In other words, the genesis of knowledge in the individual, must follow the same course as the genesis of knowledge in the race. In strictness, this principle may be considered as already expressed by implication; since both being processes of evolution, must conform to those same general laws of evolution... and must therefore agree with each other. Nevertheless this particular parallelism is of value for the specific guidance it affords. To M. Comte we believe society owes the enunciation of it; and we may accept this item of his philosophy without at all committing ourselves to the rest.<!--p.75

Aeaea, Ch. 6
Space Chantey (1968)
Context: I am the consummate scientist, Road-Storm. Science has suffered in having her name applied to mechanics, an ugly step-child of hers. Matter herself is a humiliation to the serious. We cannot make it vanish forever, but can make it seem to. For my purpose that is even better. All matter can be modified as long as it is kept subjective. Let us keep it so. … Those who fail to understand my science may call it magic or hypnotism or deception. But it is only my projection of total subjectivity.

As quoted in Claude Debussy: His Life and Works (1933) by Léon Vallas, p. 226
Context: I wish to write down my musical dreams in a spirit of utter self-detachment. I wish to sing of my interior visions with the naïve candour of a child. No doubt, this simple musical grammar will jar on some people. It is bound to offend the partisans of deceit and artifice. I foresee that and rejoice at it. I shall do nothing to create adversaries, but neither shall I do anything to turn enmities into friendships. I must endeavour to be a great artist so that I may dare to be myself and suffer for my faith. Those who feel as I do will only appreciate me more. The others will shun and hate me. I shall make no effort to appease them. On that distant day — I trust it is still very far off — when I shall no longer be a cause of strife, I shall feel bitter self-reproach. For that odious hypocrisy which enables one to please all mankind will inevitably have prevailed in those last works.

Address at the University of Florida, Gainesville, Florida (3 November 1966); published in Gerald R. Ford,Selected Speeches (1973) edited by Michael V. Doyle <!-- p. 114 -->
1960s
Context: Too often critics seem more intent on seeking new ways to alter Congress than to truly learn how it functions. They might well profit from the advice of Thomas Huxley, who said a century ago: "Sit down before facts as a little child, be prepared to give up every preconceived notion — or you shall learn nothing."

Nobel acceptance speech (1986)
Context: As long as one dissident is in prison, our freedom will not be true. As long as one child is hungry, our lives will be filled with anguish and shame. What all these victims need above all is to know that they are not alone; that we are not forgetting them, that when their voices are stifled we shall lend them ours, that while their freedom depends on ours, the quality of our freedom depends on theirs.

Being Peace (2005)
Context: Children understand very well that in each woman, in each man, in each child, there is capacity of waking up, of understanding, and of loving. Many children have told me that they cannot show me anyone who does not have this capacity. Some people allow it to develop, and some do not, but everyone has it. This capacity of waking up, of being aware of what is going on in your feelings, in your body, in your perceptions, in the world, is called Buddha nature, the capacity of understanding and loving. Smiling is very important. If we are not able to smile, then the world will not have peace. It is not by going out for a demonstration against nuclear missiles that we can bring about peace. It is with our capacity of smiling, breathing, and being peace that we can make peace.

Varanasi 5th Public Talk (28 November 1964), The Collected Works, Vol. XV
1960s
Context: You know, actually we have no love — that is a terrible thing to realize. Actually we have no love; we have sentiment; we have emotionality, sensuality, sexuality; we have remembrances of something which we have thought as love. But actually, brutally, we have no love. Because to have love means no violence, no fear, no competition, no ambition. If you had love you will never say, "This is my family." You may have a family and give them the best you can; but it will not be "your family" which is opposed to the world. If you love, if there is love, there is peace. If you loved, you would educate your child not to be a nationalist, not to have only a technical job and look after his own petty little affairs; you would have no nationality. There would be no divisions of religion, if you loved. But as these things actually exist — not theoretically, but brutally — in this ugly world, it shows that you have no love. Even the love of a mother for her child is not love. If the mother really loved her child, do you think the world would be like this? She would see that he had the right food, the right education, that he was sensitive, that he appreciated beauty, that he was not ambitious, greedy, envious. So the mother, however much she may think she loves her child, does not love the child. So we have not that love.

"La logique et l'intuition dans la science mathématique et dans l'enseignement" [Logic and intuition in the science of mathematics and in teaching], L'enseignement mathématique (1899)
Context: The task of the educator is to make the child's spirit pass again where its forefathers have gone, moving rapidly through certain stages but suppressing none of them. In this regard, the history of science must be our guide.

1940s, To Every Briton (1940)
Context: I do not want Britain to be defeated, nor do I want her to be victorious in a trial of brute strength, whether expressed through the muscle or the brain. Your muscular bravery is an established fact. Need you demonstrate that your brain is also as unrivaled in destructive power as your muscle? I hope you do not wish to enter into such an undignified competition with the Nazis. I venture to present you with a nobler and a braver way, worthy of the bravest soldier. I want you to fight Nazism without arms, or, if I am to retain the military terminology, with non-violent arms. I would like you to lay down the arms you have as being useless for saving you or humanity. You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions. Let them take possession of your beautiful island, with your many beautiful buildings. You will give all these, but neither your souls, nor your minds. If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourself, man, woman and child, to be slaughtered, but you will refuse to owe allegiance to them.
This process or method, which I have called non-violent non-co-operation, is not without considerable success in its use in India. Your representatives in India may deny my claim. If they do, I shall feel sorry for them. <!-- They may tell you that our non-co-operation was not wholly non-violent, that it was born of hatred. If they give that testimony, I won’t deny it. Had it been wholly non-violent, if all the non-co-operators had been filled with goodwill towards you, I make bold to say that you who are India’s masters would have become her pupils and, with much greater skill than we have, perfected this matchless weapon and met the German and Italian friends’ menace with it. Indeed the history of Europe during the past few months would then have been written differently. Europe would have been spared seas of innocent blood, the rape of so many small nations, and the orgy of hatred.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 55-56
Context: Into the very midst of all this welter of evil, at a point in time to all appearance hopeless, at a point in space apparently defenseless, in a nation of which every man, woman, and child was under sentence of death from its sovereign, was born a man who wrought as no other has ever done for a redemption of civilization from the main cause of all that misery; who thought out for Europe the precepts of right reason in international law; who made them heard; who gave a noble change to the course of human affairs; whose thoughts, reasonings, suggestions, and appeals produced an environment in which came an evolution of humanity that still continues. Huig de Groot, afterward known to the world as Hugo Grotius was born at Delft in Holland on Easter day of 1583. It was at the crisis of the struggle between Spain and the Netherlands. That struggle had already continued for twenty years, and just after the close of his first year, in the very town where he was lying in his cradle, came its most fearful event, that which maddened both sides—the assassination of William of Orange, nominally by Balthazar Gerard, really by Philip II of Spain.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 176 -->
Context: The notion of good, which generally speaking, appears later than the notion of pure duty, particularly in the case of the child, is perhaps the final conscious realization of something that is the primary condition of the moral life — the need for reciprocal affection. And since moral realism is, on the contrary, the result of constraint exercised by the adult on the child, it may perhaps be a secondary growth in comparison to the simple aspiration after good, while still remaining the first notion to be consciously realized when the child begins to reflect upon morality and to attempt formulation.

The worst of us is not without innocence, although buried deeply it might be. In my work I try to reach and speak to that innocence, showing it the fun and joy of living; showing it that laughter is healthy; showing it that the human species, although happily ridiculous at times, is still reaching for the stars.
As quoted in A Walt Disney World Resort Outing : The Only Vacation Planning Guide Exclusively for Gay and Lesbian Travelers (2002) by Dann Hazel and Josh Fippen, p. 211

Book III, ch. 19. http://books.google.com/books?id=7e0NAAAAYAAJ&q=%22For+he+who+is+unmusical+is+a+child+in+music+he+who+is+without+letters+is+a+child+in+learning+he+who+is+untaught+is+a+child+in+life%22&pg=PA241#v=onepage
Discourses

Trees and Other Poems (1914), Delicatessen
Context: Perhaps he lives and dies unpraised,
This trafficker in humble sweets,
Because his little shops are raised
By thousands in the city streets.
Yet stars in greater numbers shine,
And violets in millions grow,
And they in many a golden line
Are sung, as every child must know.

Education: Intellectual, Moral, and Physical (1861)
Context: If there be an order in which the human race has mastered its various kinds of knowledge, there will arise in every child an aptitude to acquire these kinds of knowledge in the same order. So that even were the order intrinsically indifferent, it would facilitate education to lead the individual mind through the steps traversed by the general mind. But the order is not intrinsically indifferent; and hence the fundamental reason why education should be a repetition of civilization in little.<!--p.76

Lady Clare (1842)

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game <!-- p. 62 -->
Context: When the child imitates the rules practiced by his older companions he feels that he is submitting to an unalterable law, due, therefore, to his parents themselves. Thus the pressure exercised by older on younger children is assimilated here, as so often, to adult pressure. This action of the older children is still constraint, for cooperation can only arise between equals. Nor does the submission of the younger children to the rules of the older ones lead to any sort of cooperation in action; it simply produces a sort of mysticism, a diffused feeling of collective participation, which, as in the case of many mystics, fits in perfectly well with egocentrism. For we shall see eventually that cooperation between equals not only brings about a gradual change in the child's practical attitude, but that it also does away with the mystical feeling towards authority.

Music, Mind, and Meaning (1981)
Context: Of what use is musical knowledge? Here is one idea. Each child spends endless days in curious ways; we call this play. A child stacks and packs all kinds of blocks and boxes, lines them up, and knocks them down. … Clearly, the child is learning about space!... how on earth does one learn about time? Can one time fit inside another? Can two of them go side by side? In music, we find out!

Nora Helmer, Act III
Variant translation: Our home has been nothing but a playroom. I have been your doll-wife, just as at home I was papa's doll-child; and here the children have been my dolls. I thought it great fun when you played with me, just as they thought it great fun when I played with them. That is what our marriage has been, Torvald.
A Doll's House (1879)
Context: But our home's been nothing but a playpen. I've been your doll-wife here, just as at home I was Papa's doll-child. And in turn the children have been my dolls. I thought it fun when you played with me, just as they thought it fun when I played with them. That's been our marriage, Torvald.

Credo (1901)
Context: I believe in the Motherhood of God.
I believe in the Blessed Trinity of Father, Mother and Child.
I believe that God is here, and that we are as near Him now as ever we shall be.
I do not believe He started this world a-going and went away and left it to run by itself.
I believe in the sacredness of the human body, this transient dwelling place of a living soul, And so I deem it the duty of every man and every woman to keep his or her body beautiful through right thinking and right living.
I believe that the love of man for woman, and the love of woman for man is holy; And that this love in all its promptings is as much an emanation of the Divine Spirit as man's love for God, or the most daring hazards of the human mind.
I believe in salvation through economic, social, and spiritual freedom.
I believe John Ruskin, William Morris, Henry Thoreau, Walt Whitman, and Leo Tolstoy to be Prophets of God, who should rank in mental reach and spiritual insight with Elijah, Hosea, Ezekiel, and Isaiah.
I believe that men are inspired to-day as much as ever men were.
I believe we are now living in Eternity as much as ever we shall.
I believe that the best way to prepare for a Future Life is to be kind, live one day at a time, and do the work you can do best, doing it as well as you can.
I believe we should remember the Week-day, to keep it holy.
I believe there is no devil but fear.
I believe that no one can harm you but yourself.
I believe in my own divinity — and yours.
I believe that we are all sons of God, and it doth not yet appear what we shall be.
I believe the only way we can reach the Kingdom of Heaven is to have the Kingdom of Heaven in our hearts.
I believe in every man minding his own business.
I believe in sunshine, fresh air, friendship, calm sleep, beautiful thoughts.
I believe in the paradox of success through failure.
I believe in the purifying process of sorrow, and I believe that death is a manifestation of life.
I believe the Universe is planned for good.
I believe it is possible that I shall make other creeds, and change this one, or add to it, from time to time, as new light may come to me.

The Savage Nation (1995- ), 2013
Context: As my mother once said when I was young, "You gotta give a child something to believe in," even if you're, let's say, the most aculturated individual on earth. You gotta give a child something to believe in. Because as I wrote many years ago, believing in nothing is believing in something; there's no such thing as believing in nothing. By that definition of "I believe in nothing" you believe in something, meaning you believe in nothingness. So nihilism is a belief system. You don't understand that. It takes my mind for you to understand that you nihilists &ndash; are actually believers...

Torsten Manns interview <!-- pages 80-81 -->
Bergman on Bergman (1970)
Context: One of the strongest feelings I remember from my childhood is, precisely, of being humiliated; of being knocked about by words, acts, or situations.
Isn't it a fact that children are always feeling deeply humiliated in their relations with grown-ups and each other? I have a feeling children spend a good deal of their time humiliating one another. Our whole education is just one long humiliation, and it was even more so when I was a child. One of the wounds I've found hardest to bear in my adult life has been the fear of humiliation, and the sense of being humiliated... Every time I read a review, for instance — whether laudatory or not — this feeling awakes... To humiliate and be humiliated, I think, is a crucial element in our whole social structure. It's not only the artist I'm sorry for. It's just that I know exactly where he feels most humiliated. Our bureaucracy, for instance. I regard it as in high degree built up on humiliation, one of the nastiest and most dangerous of all poisons.

McKenna interview (1992)
Context: I love child things because there's so much mystery when you're a child. When you're a child, something as simple as a tree doesn't make sense. You see it in the distance and it looks small, but as you go closer, it seems to grow — you haven't got a handle on the rules when you're a child. We think we understand the rules when we become adults but what we really experienced is a narrowing of the imagination.

The Weight of Glory (1949)
Context: Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.